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Articulating Islam in the 21st CenturyThu, 21 Feb 2019 21:12:34 +0000en-GBhourly1147071544Greater than the Creation of Man https://www.islam21c.com/islamic-thought/greater-than-the-creation-of-man/
https://www.islam21c.com/islamic-thought/greater-than-the-creation-of-man/#commentsSun, 28 Aug 2016 10:00:58 +0000http://www.islam21c.com/?p=23245Of the branding levelled at worshippers of the Al Mighty is that they are ‘backward’, incapable of intellectualising, ‘brought up to accept’ a Deity or forcefully separated from their own cognition. But in a world that demands a beginning to everything; a world that rejects ‘infinite regression’; one that renders man incompetent at creating an ...

]]>Of the branding levelled at worshippers of the Al Mighty is that they are ‘backward’, incapable of intellectualising, ‘brought up to accept’ a Deity or forcefully separated from their own cognition. But in a world that demands a beginning to everything; a world that rejects ‘infinite regression’; one that renders man incompetent at creating an atom or of fathoming celestial enormity; in a world where a huge tree, which emerges from a petty seed carrying tonnes of different fruits, withers away, only to emerge again by what it held, to baffling embryonic growth and confusing natural phenomena, tell me… Who needs to use their intellect?

80) He Who produces fire for you from green trees so that you use them to light your fires.’

According to Imam al Tabari, the One who created them (the bones) in the first place (Ansha’ahaa) is the same One who created green trees i.e. moist, containing water, that you can then light up to create fire. Is this not amazing? And yet, you still believe He cannot resurrect.[1] Ibn Kathir adds, not only are these trees moist but they were originally made from soil and water and now, after becoming old and withering away, they become a source for fire. This demonstrates that Allah does whatever He pleases, if He wanted to bring two opposites together in harmony He can.[2]

81) Does He who created the heavens and earth not have the power to create the same again? Yes indeed! He is the Creator, the All-Knowing.

Imam al Tabari explains, is the One who created such huge entities like the seven heavens and the earth incapable of something so much smaller i.e. the Resurrection? Balaa, ‘yes indeed’, He is certainly capable of that as He creates what He wills and does what He wants and knows everything about what He creates without anything hidden from Him.[3]

Ibn Kathir notes that similar reasoning was given in other places in the Qur’an such as His saying:

لَخَلْقُ ٱلسَّمَـٰوَٰتِ وَٱلأَرْضِ أَكْـبَرُ مِنْ خَلْقِ ٱلنَّاسِ

“The creation of the heavens and earth is far greater than the creation of mankind. But most of mankind do not know it.”[4]

‘Alaa an yakhluqa mithlahum‘ (to create the same again) means the same as the human being and bringing him back to life after his death. To emphasise the ease with which Allah can do this, He confirms in the following verse that this matter is but through a single command, without any need of repetition and it occurs.

According to Imam al Qurtubi, it is as if Allah is asking, do these polytheists not see that Allah has made what is greater than themselves? Thus, the one Who created the Heavens and the Earth is capable of resurrecting them! He also mentions that al-Khallāq can also be read Khāliq (see Linguistic Gems).[5]

The creation of the planets and stars are greater than humans in two ways. First, by their sheer size and, second, by the power and energy they contain. If He is Qaadir (capable) enough to create such huge entities then He is Aqdar (more capable) of bringing mere humans back to life as mentioned by Ibn ‘Āshūr.[6] Allah then brings further detail that illustrates His ability to reinforce this point in the next verse.

Linguistic Gems

– According to Ibn ‘Āshūr, the word Akhdar is not being used to describe the colour of the tree being green but rather to emphasise its moistness which causes it to have this vibrant green colour. It is reported that Shajar refers to two types of trees in particular: Al-‘Afār and Al-Markh as the Arabs would rub together branches from these two trees, whilst they are still green, and this would ignite a fire.[7]

– The bringing together of two extreme opposites (flaming heat and wetness) is strange. This is why Allah says Fa’itha (and then), implying Fujā‘iyyah, surprise or suddenness to express amazement at how He inspired human beings to be able to do this, bringing about so many benefits for them.

– Tooqidoon (to light a fire) comes from Wa Qa Da referring to firewood or fuel, such as in the verse: “…safeguard yourselves and your families from a Fire whose fuel (waqooduha) is people and stones…”[8]Awqada, which also appears in the Qur’an means to burn, to ignite and to kindle. So these sticks are not just used to fuel the fire, but to ignite it. The present tense verb ‘Tooqidoon‘ is used to show Istimraar, or continuity, meaning this phenomenon is something that will remain here in the service of man continuously.

– In Wa huwa al Khallaaq (and He is the Creator) the Waw is I’tirādiyyah. This means the sentence that follows it, Wa huwa al Khallaaq al ‘Aleem, is interjected much like a parenthetical statement. Its purpose is to declare that He is not just a creator but, rather, He has created a great many things and moreover holds intimate and detailed knowledge about all His creation right down to the finest and most subtle detail.

– Balaa is a unique word whose equivalent cannot be found in English and the provided translation is only to the closest meaning.

– Khallaaq (Creator), with an emphasis on the Laam, is the same as Khaaliq (Creator) except that it means to create again and again, that is, continually creating as and when He pleases.[9]

– It was enough to say Allah is Qaadir (All Capable) but Allah said biqaadir which gives Tawkeed, or further emphasis. It is as if to ask, does He really not have the ability to recreate?

Pearls of Wisdom

According to the Institute of Astronomy at Cambridge University, NASA’s Kepler mission and the European CoRoT are trying to uncover how many solar systems there are in this universe. So far they are suggesting that a reasonable fraction of stars (around 10 percent or even more) have planets. So far, however, we have not really been able to find systems quite like our own.

There are an estimated 300 billion stars in the Milky Way. If 10 percent of them have planets, then that would mean there are a minimum of 30 billion planets in our galaxy alone. That would also mean that over 100 billion galaxies in the Observable Universe contain planets numbering an approximate total of 1021 (1 followed by 21 zeroes). Noting only the sheer number of celestial bodies, and setting aside their sizes, energies, gravitational interactions, designs, orbits, light, heat and splendour, their creation and recreation after their death, one can better appreciate the verse:

“The creation of the Heavens and Earth is far greater than the creation of mankind. But most of mankind do not know it.”[10]

If this realisation is not enough for some to come to terms with the existence and Greatness of an Almighty Creator, Glory and Blessed be He, then it should at least drive away self-conceit. For believers, it should drive away the feeling of ‘doing a favour’ to Allah through our trivial worship when He is worshipped by these grand, celestial masses. It is, furthermore, something that lowers the head and softens the heart, further proving that the One capable of creating and recreating such incredible bodies is Capable of recreating the feeble man. As for those who cannot comprehend this, the previous verse notes:

“Certainly those who argue about the Signs of Allah without any authority having come to them have nothing in their breasts except for pride which they will never be able to vindicate.”[11]

This and Allah’s creating people into generations, one dying and another being born, are so that they witness His ability to bring them back to life. Despite this, they disbelieve in this concept. How, then, would they have been if mankind were a single generation, all born and dead at the same time? No doubt they would have disbelieved even more.[12]

]]>https://www.islam21c.com/islamic-thought/greater-than-the-creation-of-man/feed/123245A Sign in the Floating Aircraft Carrierhttps://www.islam21c.com/islamic-thought/a-sign-in-the-floating-aircraft-carrier/
https://www.islam21c.com/islamic-thought/a-sign-in-the-floating-aircraft-carrier/#commentsTue, 27 Oct 2015 09:23:36 +0000http://www.islam21c.com/?p=19582Verse 40 spoke of the sun and the moon streaming along at speed in their own orbits. Even though nothing of the naked eye would suggest that the Sun and Moon are moving at speed, through modern advancements in technology we now know that the Moon orbits around the Earth at a mean velocity of ...

]]>Verse 40 spoke of the sun and the moon streaming along at speed in their own orbits. Even though nothing of the naked eye would suggest that the Sun and Moon are moving at speed, through modern advancements in technology we now know that the Moon orbits around the Earth at a mean velocity of almost 3,700km/h, much faster than the maximum speed of an F16 fighter jet. The next verse moves the discussion to Signs that are closer to home…

Part 20 – A Sign in the Floating Aircraft Carrier

(41) A Sign for them is that We carried their families in the laden ship.

As is the case with the entire, coherent and ever miraculous Qur’ān, a clear link exists between this verse and what preceded it, “each one is swimming in an orbit” although maybe not immediately apparent. As was previously mentioned, the word ‘Sibaaha’ contains the meaning of moving, streaming and swimming. The sun and moon are moving following a set stream, floating in space and here the ship also floats and moves, but in water. Maybe from this phenomenon comes the term ‘space ship’. Another visible connection is that there is a shift in the type of Signs which are being discussed, previously relating to the skies (the ‘heavens’) and that which is above and now transitioning to the signs on Earth that we are all familiar with.

The address now becomes more direct by virtue of mentioning signs that mankind physically interacts with, namely the innumerable means of transport which have been fashioned for us. The term ‘wa āyatullahum’ (‘a sign for them…’) has three meanings:

1) It is an ‘Ibrah(example or lesson) for them

2) It is a Ni’mah (a blessing) for them because these verses speak about the blessings of Allāh upon humanity

3) It is a way of giving ‘Inthār (warning) for them since the following verses contain a stern warning (verse 43 covered in the following article).[1]

The word ‘Thuriyyah’ has been translated by some as ‘forefathers’ and by others as meaning the opposite i.e., ‘offspring’. In reality, this word is from a collection of nouns called ‘Asmaa’ al-Addād’ meaning auto-antonyms. Thus it can refer to offspring or the opposite of this, namely forefathers. Just like in the verse, “And by the dawn when it draws in (‘As’as)”[2] where ‘As’ascan either mean to come or to go.

It is as if Allāh is exclaiming to the people of Quraysh that yet another evidence for you, and a great symbolic indication as to the fact that We (Allāh) are in complete control, is that We saved the progeny of Ādam via the ship of Nūh (and all that it contained of animals in pairs). If saving the human race through the Ark was not enough, Allāh further adds that the ship was ‘Mashhūn’ i.e., full, overloaded and equipped with things that a human would need once the flood was over.[3] This term has also been used elsewhere in the Qur’ān, describing the same ship of Nūh,

The seas and oceans have been created and subdued to carry the ships of men and be to their benefit. Once again the supreme power of Allāh is shown through this verse.[5] How can this not be an amazing sign pointing to His immense power?! How is it possible that we can have carrier ships such as an Ultra Large Crude Carrier weighing in at up to 550,000 tons and fighter-plane carriers, yet they float upon the sea without sinking, whereas a 20p piece sinks to the bottom in an instant?! Explaining the physical laws of his creation ‘scientifically’ does not negate His greatness, as it is Allāh who created, and tuned these physical laws to reveal His ability and to serve humanity.

وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ

(42) And We have created for them the like of it in which they sail.

Allāh is declaring that these polytheists that are denying you O Muḥammad are enjoying this same favour bestowed by Us unto them. We have made them able to enjoy similar means of travel.

This verse is a parenthetical phrase connected to the previous verse to signal a break in thought. You have a divinely inspired mode of transport: the ship (along with the subservient sea), and on land you also have other forms of transport which Allāh has created. These other forms of transport are ‘Mithl’ or resemble in likeness the ship in terms of their ability to be mounted on by so many people and carry so much cargo and equipment and to traverse across difficult terrain.

Then the scholars differed regarding the meaning of ‘mā yarkaboon’ (‘in which they sail’ or ‘on them they ride’ according to other translations) into a number of views:

1) ‘Maa yarkabūn’ means Sufun i.e., boats or small boats in particular. Also the next verse speaks of drowning and so this must be a reference to sea transport.

2) It is a reference to the ship of Nūh (ʿalayhi al-Salām).

3) It is a reference to the mode of transport Allāh gave the Quraysh: i.e., the camel. The Ibilis sometimes referred to as the Safā’inul Barras they too carry passengers plus their goods and luggage just like a ship.

4) Others said it refers to any cattle that can be used as a mount thus an extension can be made to our very own transport modes such as modern day vehicles.[6]

In all of this, Allāh is explaining the immense care and affection He has shown human beings by creating this mode (ships) of transport for them, which they can use, particularly when walking and riding is not feasible, and when carrying our goods across distances ourselves is strenuous. This is of particular benefit to the old and weak amongst man, thus its provision is out of the gentleness of Allāh towards our weaknesses and His mercy despite the inadequacy of our gratitude.

In another verse, Allāh says:

“They carry your loads to lands you would never reach except with great difficulty. Your Lord is All-Gentle, Most Merciful.”[7]

Linguistic Gems

By using the word Thuriyyah in verse 41, with the two meanings that it can imply, causes it to capture all people; forefathers and children alike. This blessing of being able to travel on sea relates to all people.

Pearls of Wisdom

The Early Muslim exegetes provided various examples to illustrate the meaning of the term ‘maa yarkaboon,in which they sail’,without specifically elucidating the claim that it means one mode of transport and not another. This broadens out the meaning to apply to any form 0f transport that human beings will invent for travel, such as the helicopter or spaceship, until the Day of Judgment. This then points to the fact that not only did Allāh give us some original forms of transport but also gave us the ability and resources to come up with other modes of transport when the need entails, but whatever we come up with of ‘inventions’, they are ultimately attributed to God. After all, did He not endow the human with a mind capable of development, novelty and creativity?

Once more, the power of Allāh coupled with the benefit it brings to His creation is portrayed in these verses. Not only did Allāh save mankind from the flood but He saved the animals too, and humans are reliant upon animals for their survival. So the mercy of Allah is that He benefits His creatures directly, and He facilitates means for their benefit in their surroundings.

]]>https://www.islam21c.com/islamic-thought/a-sign-in-the-floating-aircraft-carrier/feed/119582The Race Between the Sun and the Moonhttps://www.islam21c.com/islamic-thought/the-race-between-the-sun-and-the-moon/
https://www.islam21c.com/islamic-thought/the-race-between-the-sun-and-the-moon/#respondFri, 09 Oct 2015 09:39:13 +0000http://www.islam21c.com/?p=19391Through the lens of God’s guidance are we able to see meaningful Signs in everyday occurrences. Signs and evidences which most people do not and cannot see. The previous verse from the magnificent Sūrah Yā Sīn spoke about how a particular phase in the waxing of the Moon resembles an old date palm stalk, pointing ...

]]>Through the lens of God’s guidance are we able to see meaningful Signs in everyday occurrences. Signs and evidences which most people do not and cannot see. The previous verse from the magnificent Sūrah Yā Sīn spoke about how a particular phase in the waxing of the Moon resembles an old date palm stalk, pointing towards the greatness of the Creator. The next verse shifts our focus to another Sign reflected through the relationship between the Sun and the Moon…

(40) It is not allowable for the Sun to reach the Moon, nor does the night overtake the day, but each, in an orbit, is swimming.

The verse says that the Sun and the Moon are each in orbit ‘Yasbahūn‘, which literally means to pass at speed in water or air.

The verse begins by stating the general case, as explained by al-Ṭabari, that it is not lawful for the Sun to overcome the Moon, such that it eclipses the moonlight with its own light resulting in continuous daylight and no night. Similarly, it is not appropriate for the night to overcome the day, such that its darkness wipes out the light resulting in continuous darkness and no day.[1] Al-Qurtubi mentions that for each of the Sun and Moon are a ‘Sultān‘, or a type of authority. During the day, the light of the Sun overtakes the light of the Moon, then the Sun retreats, allowing for the Moon to display its light as at this instance, the authority (Sultān) belongs to the Moon.[2] Mujāhid adds that the Sun and Moon do not interfere with each other’s light; the stars, the Sun and the Moon spin like the spinning of the wooden spinning part at the top of a spindle. Similar to this is the spinning shaft of a flour mill (mighzal). Adding to this, a mill does not spin except with a shaft and the shaft does not spin except with a mill. He (Mujāhid) then concluded:

“Likewise are the stars, the Sun and the Moon. All are in orbit and cannot persist (in orbiting) except with it (the orbit), while the orbit cannot persist except with the objects in orbit.”

Mujāhid then poked the floor with his finger (and turned it around). According to Qatādah, each have their own designated limits and parameters such that each can express their dominance in splendid harmony throughout the day. Al-Ḍaḥāk comments that the whole phenomena comes about through the Decree (Qaḍā) of Allāh and His Supreme Knowledge.

It is not allowable for the Sun to reach the Moon, nor does the night overtake the day, but each, in an orbit, is swimming. The verse describes how the Sun and Moon, relative to our earth, though very different entities, in their own orbits, and separated by millions of miles, come together in splendid harmony to bring about the phenomena of night and day for the inhabitants of this world. Is this a case of ‘lucky chance’? Imagine a world with no daylight; how would our lives change?

Imām Abū Muhammad ‘Abd al-Rahmān b. Abī Hātim mentioned that Falak is like the wooden spinning part of a spindle. Ahmad al-Zubairy added: “They rotate between the doors of the heavens like the wooden spinning part at the top of a spindle rotates within the wheel.” Ibn ‘Abbās also mentioned something to this effect.

Al-Dahāk said: “al-Falak implies hastiness in run and orbit while ‘Yasbahūn’ means ‘Ya’malūn’ (doing).” By this he means that the word ‘al-Falak’ refers to a hasty form of movement and orbit as is the case for the wooden spinning part at the top of a spindle and the shaft of a mill. “But each, in an orbit, is swimming,” all that has been mentioned here; the Sun, the Moon, the night, the day; all of them are in orbit (Falak) streaming along.

Reflecting on this verse in light of modern findings helps to better appreciate the truth it contains. Today’s science tells us that the Moon is moving in its orbit at a speed of 2,288 mph[3] and the Sun too in its own orbit at a speed of approximately 450,000 mph.[4] Putting that into context, NASA’s fastest space shuttles can travel at speeds of up to 17,500 mph;[5] that is only 3.89% the speed of the Sun. Our own human experience with movement at speed, be that behind the wheel of a car or otherwise, is that the faster we go the more difficult it becomes to keep in control. What power and precision is required to keep the Sun and Moon in their orbits over the course of BILLIONS of years?

Reflect over the words of the All Mighty

It is not allowable for the Sun to reach the Moon, nor does the night overtake the day, but each, in an orbit, is swimming.

According to Ibn Taymiyyah, Falak refers to something shaped ‘Mustadīr’ i.e., something circular or ring shaped and it infers something going round and round continuously. This is what Ibn ‘Abbās meant when he said: they are in a Falak, like the Falak of a Migzal i.e., a rotating spindle during its fast rotational motion. The Sibāḥa (swimming) has this meaning of moving at speed as Arabic linguists, Ahl al-Lugha said.[6] Most of the scholars say that this Falak here is in reference to the skies above (Samāwāt) and this is where the Sun and Moon are, out there in space. The day, night, Sun, and Moon are then Falak and the verse expounds on the fact that everything in the universe having a set predetermined measurement that it cannot surpass or deviate from.

Linguistic Gems

1) ‘Wakullun fī Falak’ strongly emphasises the set motion of the Sun and Moon, synchronised to perfection. The use of ‘Yasbahūn‘ as oppose to ‘Tasbah‘ lends a type of intellect to the objects being referred to (Sun and Moon),2 as if to connote that they know well what they have been commissioned to do by Allah, and as such they will always follow course. Also, anything moving in circular motion has no beginning or end point. Stars have their own motion and movement but Allah here is saying that He has set the Moon and Sun in motion in a way that complements one another. Since mankind relates the Sun and the Moon to the day and night respectively, since in the day and night are benefits to mankind, the mention of their cause and symbols (the Sun and Moon) transitioned to the mention of their consequence, the day and night.

2) There is a difference between saying “it is not for the Sun to overtake the Moon” (lashamsu yambaghy laha) and “it is for the Sun not to overtake the Moon” (la yambaghy lilshamsi). The former (as appears in the verse) implies that it is not by the choice of the Sun, but by the complete control of Allāh and an obligation upon the Sun to obey. The latter suggests that the Sun is not compelled or obliged which is not the case.[7]

Pearls of Wisdom

How comes Allāh mentioned it this way around, that the Sun does not catch up with the Moon and not there other way? This could be because the course of the Moon is a lot faster and completes once every month whereas the Sun completes its course once a year. Hence if it has been made so much faster than the Sun, how could the Sun catch up with it, rather it is not befitting of it to do so.

The operation of the Sun and the Moon relative to the earth is so succinct and closely related yet they do not clash or interfere with one another. It is as if Allāh has placed a barrier between them to stop that from happening. They are seen as separate entities (Munfasil), yet intrinsically linked and interdependent (Mutassil). One notable realisation is the accuracy of the Tafsir given by the scholars of the past when considering modern-day, known phenomena. Mujāhid’s statement of interdependency of orbit profoundly displays the completeness of the knowledge of the Qur’ān in the foremost generations of Muslims. Modern knowledge reveals the Moon’s dependence on the gravitational pull of the earth for its orbit, exiting at a tangential projection due to its centrifugal force if it were not for this pull, then the earth exhibiting a similar motion around the Sun, and the Sun, exhibiting balancing forces on its orbiting planets, with it orbiting itself with respect to the centre of the galaxy.

This is not to mention that nothing of the naked eye would suggest that the Sun and Moon travel hastily, whereas we now know that the Moon swims around the earth at a mean velocity of almost 3,700km/h[8], much faster than the maximum speed of an F16 fighter jet. This, among many other factors demonstrates the authority of how they understood the Qur’an, if authoritative when speaking on natural wonders, how then regarding matters of guidance, creed, Hell and Paradise? We cannot do without their opinions if we want to understand the Qur’ān.

One cannot but marvel at the calculated pristine creation of Allāh. The Moon and Sun, that we see time and time again are with the same aptness and flawlessness as they were before, until Allāh chooses to bring them together at the end of time. By extension, Allāh, Who was, Who is and Who will always be, is perfect in every way, absolved from defect far above what is ascribed to him of flaw. When observing His creation, our eyes return to us, but in a state of humility and fatigue. He says:

“Who has created the seven heavens one above another; you can see no fault in the creation of the Most Gracious. Then look again: Can you see any rifts? Then look again and yet again: your sight will return to you in a state of humiliation and worn out.”[9]

How then Allāh Himself? How when He removes the veil and we see His Mighty and Majestic face, what will our condition be? May Allāh make us of these people, and save us from being veiled from His face forever. Āmīn.

Source: www.islam21c.com

Notes:

[1] Tafsir Tabari. This meaning has been mentioned by Mujahid, Abu Salih, Qatadah, al-Dahhāk, and others.